Pearls of Iraq: Part Three -Islamic Peacebuilding
This is a continuing series on Islamic Educational Peacebuilding Initiatives in Iraq. For those who missed part one, click here or part two, click here. We continue with the prospect of developing a school focused on Islamic peacebuilding, dialogue and justice, including nonviolence…We pick up the topic from the Part Two summary.
Summary
Iraq, a role model and a leader in prolific solutions will continue to expand its respect and determination concerning innovative methods for peaceful co-existence and diplomacy in national and foreign policy. This paper discusses the argument for the recommendations, expands on the vision and provides an overview of the implementation of the recommendations.
International Educational Leadership Role in Dialogue, Nonviolence and Peacebuilding
Introduction
If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.
The Holy Qur’an. Surah 4:35
This ayat comes from the Surah An-Nisa (Women) concerning conflict within the family structure between a husband and wife.
Out of the Arab Peninsula, Allah, the Creator, revealed the Holy Qur’an to the Prophet Muhammad, peace be upon him. The entire Middle East is rich in the Abrahamic traditions and cultures that date back thousands of years and post - Muhammadan (pbuh) Islamic principles hold the key to mediating and resolving conflict on all levels. Combining Islamic approaches to peacebuilding with traditional conflict theory and resolution curriculum will provide a positive foundation for generations on all levels of interaction.
Iraqi foreign policy formally supports reconciliation and peaceful initiatives exercised between nations, people and cultures. Through education and dialogue, skillfully trained practitioners and teachers can apply the teachings of the Qur’an and Sunnah to conflict and development issues emerging in the world today. Additionally, these individuals will have cross-cultural, interreligious and innovative methods developed by other cultures in their “toolbox”.
The key issues of developing an Iraqi Islamic School of Dialogue and Peacebuilding and the International Islamic Center for Global Peace must be addressed. The uniqueness of these two institutions will be explained and the reasons for Islamic approaches to dialogue and peace are important to the field of conflict resolution and peacebuilding.
Islamic and Western Approaches to Peace
He called us to worship God alone... he commanded us to speak the truth, to honor our promises, to be kind to our relations, to be helpful to our neighbors, to cease all forbidden acts, to abstain from bloodshed, to avoid obscenities and false witness...
The fact is little was known about Islam by the majority of non-Muslim people throughout the world prior to the events of 9/11. In the wake of that event, what has been “learned” about Islam has not often been accurate. Although there were scholars and clergy who realized the cultural and religious meaning behind Islam, inner peace by way of submission; the common person who did not live in a country or culture with a large Muslim population had very little experience, education or understanding concerning the religion of Islam. Even in areas with large Muslim populations, many non-Muslims still display a surprising ignorance regarding Islamic teachings.
The past four years have experienced an explosion in the interest of Islam and unfortunately, the stereotyping of Muslims based on the actions of a very small minority of pseudo-Islamic extremists. Violent extremist sects are not isolated to Muslim populations. These groups exist in all religions, including all three of the Abrahamic faiths.
Stereotyping, miscommunication and misperceptions on both sides have increased in part due to media and little cross-cultural, multi-religious education and interaction. In the west, change is evolving due in part to multi-religious academics, facilitators, scholars, imams and clergy who are willing to find common ground, respect the differences and establish new programs and activities that benefit humanity and foster co-existence.
The field of conflict resolution, dialogue and peacebuilding had a similar discrepancy in the past. Approaches that were considered “non-Western,” including Islamic approaches, were considered an oddity and not mainstream. Very few schools taught this approach or offered extensive coursework and research on the Islamic tradition of peacebuilding. This is due in large part to the fact that the western outlook on Islam in recent years has too often grown from the sudden, limited perception of the events of 9/11 and terrorist groups who portrayed themselves as “Islamic.” This is unfortunate, as the overwhelming majority of ‘ulama fall into the mainstream category and are a far cry from these violent radicals. Although there are differences between the mainstream western methodologies and the Islamic approaches to dialogue and peacebuilding, most are complimentary.
Abdul Said, a leading expert in the field of Islamic approaches to conflict resolution and peace, describes the Islamic approach, “Tensions exist between Islamic and Western countries and cultures. Nevertheless, there is a need for new frameworks to organize knowledge about Islam. These frameworks should go beyond old discourses that define Western phenomena as ‘normal’ and Islamic phenomena as ‘exceptional.’ What is needed, in other words, is a new agenda for research and dialogue.” A strong foundation towards the Islamic frameworks is now in place; additional research and development is needed.
The universal virtue of peace can be found in all major of religions and cultures. Human dignity, human rights such as food and shelter, security and justice are commonalities. If we learn to focus on virtues, we will find those universal commonalities. The virtues of justice, loyalty, patience, trust, peace, etc. are all universal. What differs within the virtue of peace, for example, is the methodology to obtain peace. I will discuss both Western thought and the Islamic paradigms of peace to give further understanding to these differing yet complementary perspectives.
Western Perceptive
Western thought and theory differs from Islamic approaches to dialogue, conflict resolution and peacebuilding. Applied, Western approaches are beneficial and have strong cross-cultural elements, but their perception of peace and conflict differs from Islam. The western view of conflict, can be defined when “two or more parties have perceived contradictory aims, situations or ideals, over a long period of time, and is present at all levels of human existences from intrapersonal to national or global systems. Western thought also recognizes conflict as an accepted progression of perceived differences, although some many view conflict as a basis for positive change.”
The history behind conflict resolution and peacebuilding in the Western world, has been rapidly growing in the past fifty years, beginning with the field of Human Resources in the 1950’s, growing to Resolution Through Corporate Management and Psychology in the 1960’s. The Civil Rights Movement opened the door further in the late 1960’s, with the development of meditation and a newfound interest in “Non-Western” forms of mysticism, philosophy, religion and culture. Arbitration addresses issues such as gender and race, followed by study and use of negotiation in the 1970’s. Conflict Resolution first appeared in the 1980’s. It focused on addressing the root causes of a conflict and the use of management, usually by a third party. This works well with temporary but not long - term conflicts. The 1990’s has brought about transformation in the field of Conflict Resolution and Peace-Building by incorporating a multi-level system of change, initiated and maintained by the conflict parties within, rather than relying on outside parties.
In addition to transformation is the cutting edge, positive approach to peacebuilding with the application of Appreciative Inquiry and the 4D approach (See Appendix 1, which will be present at end of the series). This fresh, positive philosophical approach encourages positive transformation, as stated from Positive Approaches to Peacebuilding: A Resource for Innovators, “Conflict as a Source of Change” – This states that conflict not good or evil but a perception of self reality and within a degree of change. Conflict is an innate progression, which is continuously changing, offering participants with a choice, rather than a need or requirement, of productive or counterproductive outcomes.
These outcomes are dependent upon the participants’ intent and approach to the issues.” This approach uses narratives, which have been successful across the world. The use of stories and other forms of oral tradition is prominent in many traditional cultures. It is a powerful tool used for teaching and reconciliation.
Let us look at the differences between the some Western views and Traditional Islam.
The two major cultural systems are the “Modern” (i.e. mainly secular) and “Traditional” (i.e. highly influenced by popular religious, cultural, and spiritual ethics) cultures, also known as the Western / Eastern cultures. Some call these systems Low Context / High Context. Islam can be considered a “traditional” culture or the High Context. For the purpose of this paper, “Low Context and High Context” will be used. Conflict between these two types of culture often occurs because of misperceptions and/or misunderstanding of the “Other”. Conflict within each culture is normal but the procedures for resolving the conflict are different. Understanding Low and High Context culture is essential to understanding conflict and intercultural relations.
Avruch discusses that conflicts within cultures are caused by misperception or a “failure to communicate”. These misperceptions can be reconcilable through dialogue and education and rarely are the true nature of the conflict. Instead, Avruch suggests that “socially constructed and politically motivated ethnic difference” causes the conflict struggle on the international level.
Low Context cultures’ main emphasis is individualism and High Context are more focused on interdependence and group inter-action. Appendix 2 shows the contrasts between the Low and High Context cultures. The main differences between the two types of culture are based on the importance of self-image. Augsburger’s describes the importance of respect and saving face as follows, “Face is a psychological image that can be granted and lost, fought for and presented as a gift. It is the public self-image that every member of every society wants to claim for himself or herself in relationships.”
He goes on to describe the West, or low context, “For members of Low-context cultures, directly dealing with “face” in a conflict situation signifies an honest, up-front way of handling a problematic situation. For members of High-context cultures, the indirect, subtle dealing with “face” in a conflict situation reflects good taste and tactfulness.”
Based on the characteristics of Low Context and High Context cultures found in Appendix 2, there are different approaches to Conflict Resolution. Abu-Nimer has conducted extensive research in both types of culture. In various phases of a Cleveland study, he noted the following regarding Low Context Cultures, “ Conflict resolution can benefit both parties…One can rely on interest-based negotiation and cooperative approach to achieve a task… the parties used a collaborative decision making process to reach consensus over an action plan…Existing civic laws are accepted as a main framework for intervention in a dispute (Merry, 1989)….Since Western society is based on individualism (Bellah and et., 1985), then people who are not related directly to a conflict have minimal involvement…Conflict is not necessarily a negative interaction that should be avoided.”
The contrast of conflict resolution in the Middle Eastern case study presents as follows:
..the importance of preserving and protecting the honor of the parties…The unity of the families, village, and region should be maintained in order not to dilute power and solidarity in facing outside challengers.. An individual and a community defined the meaning of their existence as working to create a positive environment for their children and next generation…therefore, they emphasized that Christianity, Islam, and Druze are three religions that stress values of tolerance and respect of elders…A tradition of peaceful and respectful relationships in the village in the past…The Arab tradition of forgiveness and dignity, an important value which elders have traditionally utilized to encourage certain behaviors of tolerance and respect.
The approach in each culture is totally different, as we have just witnessed. Crossover training in the different approaches could be of benefit to both types of culture, utilizing the positive aspects of both approaches for certain situations. Both approaches are equally strong. Understanding cultures aids in which approach is appropriate to different conflicts.
Side Note. The blogger format will not allow for footnotes, etc. so I will present them at the of this series, or you can write me at my email and I can send you the information.
Summary
Iraq, a role model and a leader in prolific solutions will continue to expand its respect and determination concerning innovative methods for peaceful co-existence and diplomacy in national and foreign policy. This paper discusses the argument for the recommendations, expands on the vision and provides an overview of the implementation of the recommendations.
International Educational Leadership Role in Dialogue, Nonviolence and Peacebuilding
Introduction
If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.
The Holy Qur’an. Surah 4:35
This ayat comes from the Surah An-Nisa (Women) concerning conflict within the family structure between a husband and wife.
Out of the Arab Peninsula, Allah, the Creator, revealed the Holy Qur’an to the Prophet Muhammad, peace be upon him. The entire Middle East is rich in the Abrahamic traditions and cultures that date back thousands of years and post - Muhammadan (pbuh) Islamic principles hold the key to mediating and resolving conflict on all levels. Combining Islamic approaches to peacebuilding with traditional conflict theory and resolution curriculum will provide a positive foundation for generations on all levels of interaction.
Iraqi foreign policy formally supports reconciliation and peaceful initiatives exercised between nations, people and cultures. Through education and dialogue, skillfully trained practitioners and teachers can apply the teachings of the Qur’an and Sunnah to conflict and development issues emerging in the world today. Additionally, these individuals will have cross-cultural, interreligious and innovative methods developed by other cultures in their “toolbox”.
The key issues of developing an Iraqi Islamic School of Dialogue and Peacebuilding and the International Islamic Center for Global Peace must be addressed. The uniqueness of these two institutions will be explained and the reasons for Islamic approaches to dialogue and peace are important to the field of conflict resolution and peacebuilding.
Islamic and Western Approaches to Peace
He called us to worship God alone... he commanded us to speak the truth, to honor our promises, to be kind to our relations, to be helpful to our neighbors, to cease all forbidden acts, to abstain from bloodshed, to avoid obscenities and false witness...
The fact is little was known about Islam by the majority of non-Muslim people throughout the world prior to the events of 9/11. In the wake of that event, what has been “learned” about Islam has not often been accurate. Although there were scholars and clergy who realized the cultural and religious meaning behind Islam, inner peace by way of submission; the common person who did not live in a country or culture with a large Muslim population had very little experience, education or understanding concerning the religion of Islam. Even in areas with large Muslim populations, many non-Muslims still display a surprising ignorance regarding Islamic teachings.
The past four years have experienced an explosion in the interest of Islam and unfortunately, the stereotyping of Muslims based on the actions of a very small minority of pseudo-Islamic extremists. Violent extremist sects are not isolated to Muslim populations. These groups exist in all religions, including all three of the Abrahamic faiths.
Stereotyping, miscommunication and misperceptions on both sides have increased in part due to media and little cross-cultural, multi-religious education and interaction. In the west, change is evolving due in part to multi-religious academics, facilitators, scholars, imams and clergy who are willing to find common ground, respect the differences and establish new programs and activities that benefit humanity and foster co-existence.
The field of conflict resolution, dialogue and peacebuilding had a similar discrepancy in the past. Approaches that were considered “non-Western,” including Islamic approaches, were considered an oddity and not mainstream. Very few schools taught this approach or offered extensive coursework and research on the Islamic tradition of peacebuilding. This is due in large part to the fact that the western outlook on Islam in recent years has too often grown from the sudden, limited perception of the events of 9/11 and terrorist groups who portrayed themselves as “Islamic.” This is unfortunate, as the overwhelming majority of ‘ulama fall into the mainstream category and are a far cry from these violent radicals. Although there are differences between the mainstream western methodologies and the Islamic approaches to dialogue and peacebuilding, most are complimentary.
Abdul Said, a leading expert in the field of Islamic approaches to conflict resolution and peace, describes the Islamic approach, “Tensions exist between Islamic and Western countries and cultures. Nevertheless, there is a need for new frameworks to organize knowledge about Islam. These frameworks should go beyond old discourses that define Western phenomena as ‘normal’ and Islamic phenomena as ‘exceptional.’ What is needed, in other words, is a new agenda for research and dialogue.” A strong foundation towards the Islamic frameworks is now in place; additional research and development is needed.
The universal virtue of peace can be found in all major of religions and cultures. Human dignity, human rights such as food and shelter, security and justice are commonalities. If we learn to focus on virtues, we will find those universal commonalities. The virtues of justice, loyalty, patience, trust, peace, etc. are all universal. What differs within the virtue of peace, for example, is the methodology to obtain peace. I will discuss both Western thought and the Islamic paradigms of peace to give further understanding to these differing yet complementary perspectives.
Western Perceptive
Western thought and theory differs from Islamic approaches to dialogue, conflict resolution and peacebuilding. Applied, Western approaches are beneficial and have strong cross-cultural elements, but their perception of peace and conflict differs from Islam. The western view of conflict, can be defined when “two or more parties have perceived contradictory aims, situations or ideals, over a long period of time, and is present at all levels of human existences from intrapersonal to national or global systems. Western thought also recognizes conflict as an accepted progression of perceived differences, although some many view conflict as a basis for positive change.”
The history behind conflict resolution and peacebuilding in the Western world, has been rapidly growing in the past fifty years, beginning with the field of Human Resources in the 1950’s, growing to Resolution Through Corporate Management and Psychology in the 1960’s. The Civil Rights Movement opened the door further in the late 1960’s, with the development of meditation and a newfound interest in “Non-Western” forms of mysticism, philosophy, religion and culture. Arbitration addresses issues such as gender and race, followed by study and use of negotiation in the 1970’s. Conflict Resolution first appeared in the 1980’s. It focused on addressing the root causes of a conflict and the use of management, usually by a third party. This works well with temporary but not long - term conflicts. The 1990’s has brought about transformation in the field of Conflict Resolution and Peace-Building by incorporating a multi-level system of change, initiated and maintained by the conflict parties within, rather than relying on outside parties.
In addition to transformation is the cutting edge, positive approach to peacebuilding with the application of Appreciative Inquiry and the 4D approach (See Appendix 1, which will be present at end of the series). This fresh, positive philosophical approach encourages positive transformation, as stated from Positive Approaches to Peacebuilding: A Resource for Innovators, “Conflict as a Source of Change” – This states that conflict not good or evil but a perception of self reality and within a degree of change. Conflict is an innate progression, which is continuously changing, offering participants with a choice, rather than a need or requirement, of productive or counterproductive outcomes.
These outcomes are dependent upon the participants’ intent and approach to the issues.” This approach uses narratives, which have been successful across the world. The use of stories and other forms of oral tradition is prominent in many traditional cultures. It is a powerful tool used for teaching and reconciliation.
Let us look at the differences between the some Western views and Traditional Islam.
The two major cultural systems are the “Modern” (i.e. mainly secular) and “Traditional” (i.e. highly influenced by popular religious, cultural, and spiritual ethics) cultures, also known as the Western / Eastern cultures. Some call these systems Low Context / High Context. Islam can be considered a “traditional” culture or the High Context. For the purpose of this paper, “Low Context and High Context” will be used. Conflict between these two types of culture often occurs because of misperceptions and/or misunderstanding of the “Other”. Conflict within each culture is normal but the procedures for resolving the conflict are different. Understanding Low and High Context culture is essential to understanding conflict and intercultural relations.
Avruch discusses that conflicts within cultures are caused by misperception or a “failure to communicate”. These misperceptions can be reconcilable through dialogue and education and rarely are the true nature of the conflict. Instead, Avruch suggests that “socially constructed and politically motivated ethnic difference” causes the conflict struggle on the international level.
Low Context cultures’ main emphasis is individualism and High Context are more focused on interdependence and group inter-action. Appendix 2 shows the contrasts between the Low and High Context cultures. The main differences between the two types of culture are based on the importance of self-image. Augsburger’s describes the importance of respect and saving face as follows, “Face is a psychological image that can be granted and lost, fought for and presented as a gift. It is the public self-image that every member of every society wants to claim for himself or herself in relationships.”
He goes on to describe the West, or low context, “For members of Low-context cultures, directly dealing with “face” in a conflict situation signifies an honest, up-front way of handling a problematic situation. For members of High-context cultures, the indirect, subtle dealing with “face” in a conflict situation reflects good taste and tactfulness.”
Based on the characteristics of Low Context and High Context cultures found in Appendix 2, there are different approaches to Conflict Resolution. Abu-Nimer has conducted extensive research in both types of culture. In various phases of a Cleveland study, he noted the following regarding Low Context Cultures, “ Conflict resolution can benefit both parties…One can rely on interest-based negotiation and cooperative approach to achieve a task… the parties used a collaborative decision making process to reach consensus over an action plan…Existing civic laws are accepted as a main framework for intervention in a dispute (Merry, 1989)….Since Western society is based on individualism (Bellah and et., 1985), then people who are not related directly to a conflict have minimal involvement…Conflict is not necessarily a negative interaction that should be avoided.”
The contrast of conflict resolution in the Middle Eastern case study presents as follows:
..the importance of preserving and protecting the honor of the parties…The unity of the families, village, and region should be maintained in order not to dilute power and solidarity in facing outside challengers.. An individual and a community defined the meaning of their existence as working to create a positive environment for their children and next generation…therefore, they emphasized that Christianity, Islam, and Druze are three religions that stress values of tolerance and respect of elders…A tradition of peaceful and respectful relationships in the village in the past…The Arab tradition of forgiveness and dignity, an important value which elders have traditionally utilized to encourage certain behaviors of tolerance and respect.
The approach in each culture is totally different, as we have just witnessed. Crossover training in the different approaches could be of benefit to both types of culture, utilizing the positive aspects of both approaches for certain situations. Both approaches are equally strong. Understanding cultures aids in which approach is appropriate to different conflicts.
Side Note. The blogger format will not allow for footnotes, etc. so I will present them at the of this series, or you can write me at my email and I can send you the information.
posted by Miriam | 2:19 PM
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